I. When we contemplate these things, what a series of wonders rise to
our view? The state of man--the way in which he was brought into it;
and that in which only he could be delivered from it, are all
mysterious! Man had ruined himself--ruined his race! Human guilt could
not be expiated without blood! Without blood divine! Man had sinned,
and the Son of God must suffer, or sin could not be pardoned! No other
sacrifice could make atonement. Christ consented to undertake the work
of our redemption--to "make his soul an offering for sin!" But how? He
must take human nature! Become man! Wonder of wonders! Still
difficulty remained. He must die, "the just for the unjust!" In what
manner could this be accomplished? Christ's sufferings would be, of
all crimes, the most sinful, in those by whom he suffered. No good man
could knowingly take part in them. They could only be the work of
Christ's enemies, and of the enemies of God, and goodness.
It is no small part of this mystery, that the good should oppose, and
that it should be their duty to oppose, that which had become
necessary for man's salvation! And that the wicked should be engaged
to do that which was requisite for this end! And that their enmity
against God and the Redeemer, should excite and influence them
thereto!
But though every thing relating to this matter is too deep for us.
Deity had no embarrassment. To omniscience all was easy and obvious.
The great Supreme needed only to sit at helm, superintend and overrule
the lulls of apostate creatures, to effect the purposes of his grace!
Need only to permit man freely to follow his own inclinations! "The
wrath of man would thus be made to praise God;" and the designs of
mercy be accomplished! The greatest good be occasioned by the greatest
evil! God glorified, and sinners saved!
The mystery of redemption was veiled, till atonement had been made
for sin. That satisfaction was to be made to divine justice, by
the sufferings of a divine person, remained a hidden mystery, till
explained by the event. This was necessary. Had the enemy been able to
penetrate the design, these things would not have been done. Satan
would not have instigated, nor his adherents crucified the Lord of
glory.
The powers of darkness were laboring to subvert and destroy; they
vainly thought to defeat the purposes of grace; but were made
instrumental in their accomplishment. "The wise were taken in their
own craftiness; the purposes of the froward carried headlong; but the
divine purposes stood, and God performed all his pleasure! Oh, the
depths of the riches, both of the wisdom and knowledge of God! How
unsearchable are his judgments, and his ways past finding out!"
II. Another thing which our subject suggests to our consideration, is
the way of God with man. God hath provided a savior, and offered
salvation--he hath pointed out the way of duty, and commanded us to
walk in it--allured us thereto by promises, and barred up the way to
destruction by threatenings. Those who enjoy the gospel, have life and
death set before them. But no constraint is laid upon them--they
choose for themselves, and the consequences follow.
Though the best services of fallen man are imperfect, and mercy
offered in Christ his only hope, he hath reason to expect saving mercy
while seeking it in the way of duty, and only while thus seeking. When
we "keep consciences void of offence, toward God and men, then are we
satisfied from ourselves," and expect the approbation of our judge.
When we act differently, we are condemned of ourselves, and tremble to
approach the enlightened tribunal.
These views are natural--they are written on the heart or conscience,
by the creator's hand, and indicate what we may reasonably expect from
him who knows our hearts--from him who is moral governor of all
worlds.
As we know ourselves to be free agents, and as we possess only
delegated powers, we are certainly accountable for the use which we
make of those powers. The duties which rise out of such a situation,
and the consequences which will follow, according to the manner in
which we act our parts, need not to be pointed out--they lie open to
every eye.
III. When we consider the struggle in Pilate's breast, between sense
of duty, and a desire to please the world, and how it terminated, we
see the danger of wanting fixed principles of rectitude--of not being
determined, at all events, to do right, whatever may be the
consequences.
Pilate's duty was plain. He knew his duty--felt his obligation to do
it, and wished to do it, that he might feel easy, and not be concerned
for consequences. But he had formerly sacrificed conscience to
appetite, passion, or selfishness, and it was known. This exposed him
to temptation again to do wrong. He who had violated conscience to
gain worldly ends, might do it again. Pilate had exposed himself by
past conduct--could not justify his past administration--his enemies
might report him to Caesar--he could not answer for himself before
Caesar; but if he would again violate conscience, oblige the Jews, in
a matter they had much at heart, he hoped their friendship--that they
would spread a veil over his past conduct, and report in his favor at
Rome.
Such was the situation into which he had brought himself by willful
deviations from duty--thence temptations to farther and greater
deviations--temptations not easily overcome--temptations by which he
was overcome, and seduced to the most horrid wickedness--crucifying
the Lord of glory!
Those who would maintain their integrity, and stand in the evil day,
must resolve to do right; to obey the dictates of conscience; they
must beware the beginnings of sin; hold no parley with the enemy;
never hesitate, whether it is not best, in any case to yield to
temptation; nor make attempts to please those who wish them, and dare
to importune them to counteract the light of their own minds--
"trimming their way to seek love."
To enter on such a course, is to go on forbidden ground. It is to
pass the bounds, and go into the way of seduction. "Enter not into the
path of the wicked, and go not into the way of evil men. Avoid it,
pass not by it, turn from it, and pass away." *
* Proverbs iv. 14.
What the poet observes, respecting one species of temptation, holds,
in degree, of every other.
"In spite of all the virtue we can boast, The _person_ who deliberates
in lost."--Young.
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